Śaunaka said:
桑纳伽说道：
1-2. O Sūta, O highly intelligent disciple of Vyāsa, obeisance to thee. Thou art blessed and the foremost among Śiva’s devotees. Thy attributes are highly praise worthy. Please tell me about the rules for listening to Śivapurāṇa whereby the listener shall obtain all excellent fruits.
苏塔啊，毗耶娑的高智商弟子，向您敬礼。您是有福的，您是湿婆的最重要信徒，您的品德极值得称赞。请告诉我听闻《湿婆往事书》的规则，以便听众借此获得一切善果。
Sūta said:
苏塔说道：
3. O sage Śaunaka, I shall tell you the rules for listening to Śivapurāṇa so that the entire fruit may be derived by their observance.
桑纳伽啊，我要告诉你听闻《湿婆往事书》的规则，故遵循者将获得完整成果。
4. The householder must invite an astrologer and propitiate him to fix an auspicious day for the beginning, so that it may conclude without obstacles in the middle.
居士须诚邀一名占星师，请他为（法会）的开启择定吉日，以便直至结束期间无障碍。
5. News must be circulated in different localities that the auspicious discourse is to take place and all who seek welfare must be present.
将要举行吉祥法会的消息须在不同地方传播，所有寻求福祉的人均须到场。
6. Women, Śūdra and others who are far removed from holy discourses and stay away from singing glories of Śiva shall attend this discourse whence they may have some enlightenment.
妇女、首陀罗、远离法会和歌颂湿婆荣耀者，皆须参加这次法会，由此，他们可获得一些开示。
7. Wherever there are devotees of Śiva, eager to listen to the songs of praise in the neighbourhood, they must also be invited with due reverence.
不论哪里有湿婆信徒，渴望聆听邻居赞美颂歌者，他们均应被给予应有尊敬受邀。
8. Thus there shall be a great festive gathering of saintly men at the discourse of Śivapurāṇa, a wonderful congregation.
因此，在举办《湿婆往事书》法会时，应该有圣人参加的节日盛会，一个神妙的圣会。
9. With devotion, may all of you be pleased to join us for imbibing the sweet juice of Śivapurāṇa, with due reverence.
愿大家满怀虔诚欣然加入我们，以无上崇敬汲取《湿婆往事书》之甘露。
10. If you do not have sufficient leisure, please grace the assembly at least for a day. By all means, do come, even for a short stay or a while.
如果你没有足够空闲时间，请至少为法会腾出一天时间。无论如何，一定要来，哪怕只是逗留一会儿。
11. Thus all should be invited humbly. Those who come should be hospitably received in all respects.
因此，应该谦卑地邀请所有人来，来者均应受到各方面热情接待。
12. An excellent spot for the discourse on Śivapurāṇa must be selected in a temple of Śiva, or in a holy centre or in a park or in a private house.
《湿婆往事书》法会必须选择在湿婆神庙，或神圣中心，或公园，或私宅等绝佳地举办。
13. The ground must be scrubbed, cleaned and smeared with cowdung. It must be decorated with metallice materials attended with all festivities. The whole arrangement must be divinely exquisite and pleasing to diverse tastes.
地面须用牛粪擦洗、清洁和涂抹，须用参加过所有庆典的金属材料来装饰。整个布置一定要神圣、高雅，迎合众人品味。
14. All the rubbish must be removed and all unnecessary things must be hidden in a corner away from the publica view.
须清除所有垃圾，所有多余之物须藏在远离公众视线的角落里。
15. A high platform must be constructed, richly decorated with stumps of plantain trees. The whole place should be covered with a canopy. Fruits and flowers should be profusely used.
须搭建一个高台，用大蕉树桩来精美装饰，整个地方都应该盖上天篷，水果和鲜花应大量使用。
16. Flags and banners should be hoisted in the four quarters. They should be neatly arranged to be pleasing to everyone.
四处应悬挂旗帜及横幅，它们应该整齐排列迎合每个人。
17. A seat must be assigned to Śiva, the Supreme soul. A comfortable seat shall be assigned to the orator.
须给湿婆——至上圣灵安排一个尊位，应给法师安排一个雅座。
18. Good places shall be reserved for the regular listeners as be fitting their position. O sage, for the other casual visitors. Seats with ordinary comfort shall be set apart.
须为老听众保留适合他们位置的好地方，圣人啊，对于其他偶然访客，普座和雅座应该分开。
19. People must be in as pleasant a mood as on marriage occasions: all worldly worries and anxieties must be avoided.
众人心情须像在婚庆场合那般愉快，须避免一切世俗烦恼和焦虑。
20. The discourser faces the north and the listeners the east. There is no fear of the criss-crossings of the feet.
法师面向北方，听众面向东方，盘腿无碍。
21. Or the discourser faces the east as the worshipper or let the discourser and the recipient face each other.
或者，法师作为崇拜者面向东方，或者让法师和听众面对面。
22. As long as he is seated in the seat of the discourser, the Purāṇist does not bow to any one before the conclusion of the discourse.
《往事书》学者只要坐在法师之位，在法会结束前，他无须向任何人鞠躬。
23. Whether he is a boy or a youth, an old man, an indigent person, or a weakling, the scholar well-versed in the Purāṇa is worthy of honour from all those who seek merit.
不论他是孩子或青年、老人、穷人、或虚弱者，精通《往事书》的学者值得追求功德的所有人尊重。
24. Never shall anyone show demeaning disrespect towards a Purāṇa-scholar, the speech from whose mouth is no less than the divine cow Kāmadhenu for all persons.
任何人决不要向《往事书》学者显示有损人格的不尊重，学者口吐金言玉语，对于众人而言不逊于神圣奶牛卡玛德鲁（Kāmadhenu）哺育之恩。
25. Either as the cause of birth or of attributes there are many who may be termed “Guru”(Elder, preceptor). Among them the Purāṇic scholar is the greatest Guru.
无论是基于出身或品质，许多人可被称为古鲁（长者、上师），其中《往事书》学者是最为伟大的古鲁。
26. Who can be a great Guru than the person who bestows the highest salvation on those who are disheartened due to the millions of births?
那个赐予因数百万次轮回而心灰意冷者以最高救赎之人，还有比他更伟大的古鲁吗？
27. The person who undertakes to conduct a discourse on this sanctifying tale shall be well-versed in Purāṇa, pure, skillful,quiet, free from malice, saintly, sympathetic and eloquent.
那个承担该神圣故事法会之人应精通《往事书》，纯粹、熟练、安静、无恶意、圣洁、慈悲心、雄辩。
28. The intelligent discourser shall start the narration of the story of Śivapurāṇa at sunrise and continue it for two and a half Praharas(2½ ×3=7½ Hours)earnestly.
智慧法师应在日出时开始《湿婆往事书》故事布道，认真地持续7个半小时 (Praharas 2½ ×3=7½小时)。
29. This story shall not be narrated before rogues, wicked persons of crooked professions and those bent on conquering others in disputes and arguments.
这个故事不应该对无赖、邪恶者、不正当职业者、一心想在争议和辩论中战胜别人者布道。
30. The discourse on this holy story shall not be conducted in a place infested by wicked men, or surrounded by thieves or in the house of a rogue.
该神圣故事法会不应在恶人肆虐、盗贼出没之地、或无赖之家布道。
31. The orator shall have an interval of Muhūrta (forty-eight minutes) at midday for the sake of answering calls of nature.
法师在中午应有48分钟（Muhūrta）间隔，以便解决内急。
32. The discourser must have his share on the day previous to the discourse so that his vow be maintained. During the days of discourse he shall perform all his daily routine (Sandhyā etc.) briefly.
法师必须在法会前一天得到他的供养，以便他能恪守誓言。在法会期间，他应当扼要履行所有日常事务（傍晚祷告等等）。
33. Another scholar equally well-versed in Purāṇas should be sitting near the discourser to help him. He must be competent to clear doubts and eager to enlighten the people.
另一个同样精通《往事书》的学者应该坐在法师近处协助他，他必须有能力消除疑虑，并渴望启发人们。
34. In order to ward off obstacles to the discourse, Gananātha ⑳ should be. Worshipped.The lord of the story Śiva and the book Śivapurāṇa, too must be worshipped with piety.
为了避免法会障碍，应祭拜甘内什⑳。湿婆故事之主和《湿婆往事书》也须被满怀虔诚地祭拜。
35. The story of Śivapurāṇa must be listened to with careful attention. The recipient must belistened to with careful attention. The recipient must be intelligent, pure in mind, delighted at the heart and a follower of conventions.
《湿婆往事书》的故事须被全神贯注聆听，受众必须全神贯注聆听，受众必须是聪明的、心智纯洁的、由衷喜悦的、传统追随者。
36. If either the discourser or the recipient indulges in too many extraneous activities, is a victim of any of the six base feelings of lust,anger etc. ㉑ is enamoured of women or is a heretic he cannot gain any merit.
如果法师或受众沉溺于太多无关活动，他们将是色欲、愤怒等六种基本情绪的受害者㉑，是花痴或异教徒，他不能获得任何功德。
37. Casting off the worries of worldly affairs and those of wealth, house and sons if any one of pure mind concentrates his attention on the discourse he will secure the excellent fruit.
抛开世俗事务、财富、家庭和子女的烦恼，任何心智纯粹之人全神贯注于法会，他将获得善果。
38. The recipients who are endowed with faith and piety, do not eagerly pursue other activities and are unruffled, pure and restrained in speech derive great merit.
那些被赋予了信仰和虔诚的受众，不急于追求其他活动，在言辞上保持沉着、纯粹、内敛，他们将获得极大功德。
39. Base men of impious nature who listen to this holy story do not have any special merit derived out of it. They will have misery in every birth.
不虔诚的卑劣者听闻该神圣故事，不能从中获得任何特别功德，他们将在每一生皆有痛苦。
40. Those who do not honour this Purāṇa with presents according to their capacity are fools. Even if they listen to the story they will not be sanctified. They will become indigent.
那些不根据其能力供养该《往事书》者是傻瓜，即使他们听闻此故事，他们也不会被度化，他们将变得贫乏。
41. Those who walk out of congregation in the middle of the discourse will have the adverse effect: they will face the destruction of their wives and wealth in the midst of enjoyment.
那些在法会中途离席者会产生不利影响，他们将在享乐过程中面临妻子和财富的毁灭。
42. The sons and descendants of the people who attend the discourse with turbaned head, become sinners defiling the whole race.
那些包着头巾参加法会者之子孙后代，将变成了玷污整个种族的罪人。
43. The attendants of Yama in hell force the people who chewed betel leaves while attending the discourse, to eat their own faces.
那些参加法会中咀嚼槟榔叶者，地狱阎罗王的侍从将迫使他们自食其脸。
44. Those who listen to the story seated on a more elevated seat fall into hell and after undergoing the tortures there are reborn as crows.
那些在听闻该故事时高高在座者将下地狱，在饱受折磨后重生为乌鸦。
45. Those who listen to this auspicious story seated in the Vīra pose㉒ fall into hell and after undergoing the tortures of hell are reborn as poisonous plants.
那些在听闻该吉祥故事时持英雄坐姿（Vīra pose）㉒ 者将下地狱，在饱受地狱折磨后重生为有毒植物。
46. Those who listen to the story without bowing to the discourser at first fall into hell and after undergoing the tortures of hell are reborn as Arjuna trees.
那些在故事开始时不向法师鞠躬者将下地狱，在饱受地狱折磨后重生为阿江榄树（Arjuna）。
47. Those who, not being sick, listen to the tory lying down, fall into hell and are reborn as pythons etc.
那些无病却躺着听闻该故事者将下地狱，重生为蟒蛇等。
48. Those who listen to the story seated on the same level as the discourser become as sinful as the defiler of the preceptor’s bed and fall into hell.
那些听闻故事时与法师平起平坐者，视同为上师坐席亵渎者之罪，将下地狱。
49. Those who speak ill of the discourser or of this sacred story are born as dogs and lead miserable lives in hundred births.
那些诋毁法师或该神圣故事者，将重生为狗过一百世悲惨生活。
50. Those who begin to argue and dispute while the discourse is being held fall into hell and after undergoing the tortures there are reborn as donkeys.
那些在法会进行时开始争论和辩论者将下地狱，在饱受地狱折磨后重生为驴。
51. Those who never listen to this sanctifying story fall into hell. After experiencing the tortures there they are reborn as wild boars.
那些从未听闻该神圣故事者将下地狱，在饱受地狱折磨后重生为野猪。
52. The rogues who create hindrances even as the discourse is being held fall into hell. After undergoing the tortures there for millions of years they are reborn as village-boars
那些在法会进行时制造障碍之流氓将下地狱，在饱受数百万年折磨后重生为公猪。
53. Realising all these, the listener shall always be pure, devoted to the discourser and intelligent enough to listen to the story with devotion
意识到这一切，听众将永远是纯粹的，供养法师，足够智慧地虔诚聆听此故事。
54. For warding off obstacles to the discourse Lord Gaṇeśa should be worshipped at first. Every day at the end of the discourse he shall briefly perform expiatory rites (for omissions and commissions).
为消除法会障碍，应该首先祭拜甘内什。每天法会结束时，法师应简要进行赎罪仪式（对遗漏和偏差）。
55. He shall worship the nine planets㉓ and the deities in the “Sarvatobhadra” array. He shall worship the book according to the rites of Śiva’s adoration
他将按萨瓦陀巴德拉（Sarvatobhadra）星盘排列祭拜九大行星㉓和神祗，他将遵循湿婆崇拜仪轨祭拜这本书。
56. At the conclusion of the worship he shall offer prayer to the book identified directly with Śiva, humbly and piously joining his palms in reverence.
在祭拜结束时，他应当恭敬地、虔诚地双手合十向圣书（直接认同为湿婆）祈祷。
57. (The prayer) “Thou art the visible Maheśvara Śrīmat Śivapurāṇa. Thou hast been accepted by me for listening purpose. Be thou pleased with me.
（祈祷）：“您是有形大天吉祥的《湿婆往事书》（Maheśvara Śrīmat Śivapurāṇa），您已同意我闻法，恳请您青睐我。
58. This wish of mine must be fulfilled by Thee. May this narration of the story be concluded without obstacles.
您一定满足我这个愿望，希望这个故事的讲述功德圆满。
59. I am immersed in the middle of the ocean of worldly existence.Please lift me up from it, miserable wretch that I am, with my limbs caught in by the crocodiles of Karman(action): O Śaṅkara, I am thy slave.”
我沉浮于俗世之海，请救赎我，这个被业力之鳄（Karman）呲咬四肢的可怜虫，商羯罗啊，我是您的奴隶。”
60. The householder shall thus pray to Śivapurāṇa identified directly with Śiva, in words evoking pity. Then he shall begin the worship of the discourser.
居士应向直接视同于湿婆的《湿婆往事书》祈祷，以言词唤起垂怜，然后他开始崇拜法师。
61. He shall adore the discourser too in the same manner as in the rite of the worship of Śiva and propitiate him with flowers, cloths, ornaments, incense lamps etc.
他也应按崇拜湿婆的相同仪轨崇拜法师，以鲜花、布匹、饰品、香火等供养他。
62. In the presence of the discourser he shall take vow and observe all restraints with a pure mind and the same shall be maintained till the conclusion to the extent of his capacity.
他应该在法师面前发誓，以纯净心智遵守所有约束，尽他所能善始善终。
63.“O Thou, the foremost of discoursers, identified with Vyāsa,well-versed in the sacred literature of Śiva, please remove my ignorance through the light of this story.”
“呵，您，最伟大的法师，形同毗耶娑，精通湿婆圣典，请用该故事之光消除我的无明。”
64. He shall invite five brahmins (if he can) or at least a brahmin for repeating㉔
他要邀请五个婆罗门（如果他能），或者至少一个婆罗门，念诵《湿婆五字梵咒》㉔（Śiva Pañcārṇa mantra）。
65. Thus O sage, I have told you the rules of listening to the story with devotion as well as those of governing the pious recipients. What else do you wish to hear?
如此，圣人啊，我已经告知您虔诚聆听该故事的规则，以及那些虔诚受众的约束。你还想听闻什么？
⑳ Gananātha: It is an epithet of Śiva and also of Ganeśa. But as the worship of Śiva is mentioned separately in the following line of this verse, the term Gananātha here signifies Ganeśa, the son of Śiva and Pārvatī(See V.54 of this chapter). He is invariably propitiated at the beginning of any important undertaking.
Gananātha：它是湿婆，也是甘内什的称呼。但是在下述经文中单独提到湿婆崇拜，此处Gananātha指甘内什，湿婆和帕尔瓦蒂之子（见本章54段）。在任何重要事情开始时，他总是被首祭。
㉑Sadvikāras: Six causes of perturbation are the following: lust(kāma), anger(krodha), greed(lobha), pride(mada),delusion(moha), envy(matsara).
烦恼的六个根源如下：欲望（kāma）、愤怒（krodha）、贪婪（lobha）、自傲（mada）、妄想（moha）、嫉妒（matsara）。
㉒ Vīrāsana also called Paryaṅka bandha. It is a particular kind of posture practiced by ascetics inmeditation setting on the hams.
英雄式（Vīrāsana）也叫Paryaṅka bandha，是苦修者在冥想坐在大腿上的一种特殊姿势。
㉓ Nine planets: Sun, Moon, Mars, Mercury, Jupiter, Venus, Saturn,Rāhu and Ketu.
九大星球：太阳、月亮、火星、水星、木星、金星、土星、罗睺、计都。
㉔Pañcārṇa mantra: “Namah Śivāya.”This mantra,consisting of five letters in Devanāgarī script, is dedicated to Śiva.
五音节梵咒：即Namah Śivāya，该梵咒在天城体经文中由五个音节组成（即Na Ma Śi Vā Ya），是歌颂湿婆的。
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